3. ⠅’ ⠇⠄⠝⠄/⠅⠁ ⠇⠄⠝⠄/⠅⠳ ⠇⠄⠝⠄/⠅⠽ ⠇⠄⠝⠄/ ⠇’/⠇⠁/⠇⠽/⠇⠳
4. ⠘’ ⠛⠄⠇/⠘⠁ ⠛⠄⠇/⠘⠽ ⠛⠄⠇/⠘⠳ ⠛⠄⠇
5. ⠅⠗’ ⠛⠄⠇⠱⠓/⠅⠗⠁ ⠛⠄⠇⠓/⠅⠗⠳ ⠛⠄⠇⠱⠓/⠅⠗⠽ ⠛⠄⠇⠱⠓
6. ⠇⠻⠐⠗/⠙⠻⠐⠗ ⠇⠻⠽’,⠙⠻⠽’,⠇⠻⠐⠗’,⠙⠻⠽’
7. ⠅⠗’ ⠃⠇⠱/⠅⠗⠁ ⠃⠇⠱/ ⠅⠗⠽ ⠃⠇⠱ ⠅⠗⠅ ⠃⠇⠱/⠅’⠗’ ⠃⠇⠱
8. ⠃⠇⠱ ⠧⠇⠱
9. ⠂⠈⠬⠇ ⠂⠊⠈⠛⠇
10. ⠈⠏⠗⠱⠽⠠ ⠈⠏⠗⠱⠽⠓
11. ⠙⠂⠠⠨ ⠙⠂⠨
12. ⠉⠇⠻ ⠛⠄⠇ ⠉⠇ ⠛⠄⠇/⠉⠅⠇ ⠛⠄⠇
13. ⠙⠄⠇⠨⠻⠈⠝⠓ ⠙⠄⠇⠅⠻⠈⠝⠓, ⠙⠄⠇⠨⠻⠝
14. ⠙⠄⠨⠇⠈⠝⠓⠻ ⠙⠄⠨⠇⠝⠻/ ⠙⠄⠨⠇⠅⠈⠝⠓
15. ⠡⠹⠻⠈⠝⠓/ ⠡⠇⠈⠝⠓⠻ ⠡⠹⠻⠝/ ⠡⠇⠅⠝/ ⠡⠇⠝⠻
16. ⠉⠇⠅⠞/⠙⠅⠞ ⠉⠇⠞⠻/⠙⠅⠞⠻
17. ⠳⠨⠝⠇ ⠐⠗⠨⠝⠇
18. ⠃⠐⠻⠈⠝⠓⠻ ⠃⠿⠈⠝⠓⠻
19. ⠌’/⠌⠁(⠎⠈⠗⠧⠝⠱⠍) ⠌
20. ⠌ (⠎⠊⠽⠇⠚⠅) ⠌’/⠌⠁
21. ⠖⠱⠌⠛⠻/⠖⠱⠈⠬⠛⠻ ⠖⠱⠜⠊⠛/⠖⠱⠜⠬
22. ⠚⠄ ⠚⠄’/⠚⠄⠁
23. ⠝⠱-⠝⠂⠅⠂⠗ ⠝⠱-⠝⠂⠅⠗
24. ⠅⠄⠇⠈⠝⠓⠻/⠅⠳⠇⠈⠝⠓⠻/⠅⠽⠇⠈⠝⠓⠻
25. ⠞⠨⠝ ⠞⠌ ⠞⠨⠝⠞⠌
26. ⠚⠱’ ⠗⠓⠇/⠚⠱⠽ ⠗⠓⠇/⠚⠱⠳ ⠗⠓⠇
27. ⠝⠻⠅⠇⠽/⠝⠻⠅⠇⠳ ⠇⠱⠛⠇ ⠃⠓⠗⠱⠽/⠃⠓⠗⠱⠳ ⠇⠱⠛⠇ ⠝⠻⠅⠇’/⠃⠓⠗⠅ ⠇⠱⠛⠇
28. ⠌⠞⠽/⠚⠞⠽ ⠚⠞’/⠌⠞’/⠚⠞⠳/⠌⠞⠳
29. ⠅⠻ ⠖⠃ड़⠇ ⠚⠄ ⠅⠻ ⠖⠃ड़⠇ ⠚⠄
30. ⠚⠄ ⠚⠄’/⠚⠄⠁
31. ⠅⠃⠙⠻/⠽⠱⠙⠻(⠍⠇⠝ ⠏⠱⠗⠃) ⠅⠃⠜⠙/⠽⠱⠜⠙/⠅⠃⠙/⠽⠱⠙
32. ⠜⠓⠇/⠌⠓⠇
33. ⠓⠌⠎⠳/⠓⠌⠎⠽ ⠓⠌⠎’
34. ⠝⠉ ⠂⠅⠻ ⠙⠎/⠝⠉ ⠅⠻⠊⠧⠱ ⠙⠎/⠝⠉ ⠧⠱ ⠙⠎
35. ⠎⠱⠎⠂-⠎⠎⠂⠗ ⠎⠱⠎-⠎⠎⠂⠗
36. ⠡⠓/⠎⠱⠞ ⠡/⠡⠠/⠎⠱⠞
37. ⠅⠻ ⠅⠻’/⠅⠻⠁(⠙⠻⠈⠗⠣⠻⠅⠱⠗⠱⠈⠝⠞⠍⠄ ⠧⠈⠗⠚⠻⠞)
38. ⠚⠃⠱⠃ ⠚⠧⠱⠃
39. ⠅⠗⠳⠞⠱⠓/⠅⠗⠽⠞⠱⠓ ⠅⠗⠄⠞⠱⠓
40. ⠙⠇⠱⠝ ⠙⠻⠩⠻ ⠙⠇⠱⠝ ⠙⠻⠩
41. ⠛⠄⠇⠱⠓ ⠛⠳⠇⠱⠓/⠛⠽⠇⠱⠓
42. ⠅⠻⠡⠂ ⠂⠗ ⠅⠻⠡⠂ ⠕⠗
43. ⠚⠱⠜⠞ ⠡⠇ ⠚⠱⠞⠻ ⠡⠇/⠚⠅⠞ ⠡⠇
44. ⠏⠓⠂⠌⠉⠻/⠘⠄⠾⠻ ⠚⠱⠜⠞ ⠡⠇ ⠏⠓⠂⠌⠉/⠘⠄⠾ ⠚⠱⠜⠞ ⠡⠇
45. ⠚⠃⠱⠝(⠽⠂⠧⠱)/⠚⠧⠱⠝(⠖⠉⠚⠻)
46. ⠇⠽/⠇⠳ ⠅’/⠅⠁
47. ⠇’/⠇⠁ ⠅⠽/⠅⠳
48. ⠳⠨⠝/⠐⠗⠨⠝⠄ ⠐⠗⠨⠝/⠳⠨⠝⠄
49. ⠐⠗⠓⠻⠊⠅⠄⠌ ⠐⠗⠓⠻⠌⠅⠄⠌
50. ⠛⠓⠻⠊⠗ ⠛⠓⠻⠌⠗
51. ⠮⠱⠗ ⠏⠱⠗ ⠅⠄⠝⠱⠜ ⠮⠱⠗ ⠏⠱⠗ ⠅⠄⠝⠱⠽/⠅⠄⠝⠱⠳
52. ⠚⠄⠅⠱⠌ ⠚⠄⠌⠅⠱⠌/⠚⠅⠱⠌
53. ⠞⠓⠻⠝⠱ ⠞⠄⠓⠻⠝⠱
54. ⠳⠅⠗ ⠐⠗⠅⠗
55. ⠃⠓⠻⠝⠔ ⠃⠓⠝⠇⠜
56. ⠃⠓⠻⠝ ⠃⠓⠻⠝⠻
57. ⠃⠓⠻⠝⠻-⠃⠓⠻⠝⠇⠜ ⠃⠓⠻⠝-⠃⠓⠝⠔
58. ⠝⠓⠻/⠝⠅
59. ⠅⠗⠃⠱’/⠅⠗⠃⠱⠽/⠅⠗⠃⠱⠳
60. ⠞’/⠞ ⠁ ⠞⠽/⠞⠳
61. ⠘⠱⠽ ⠘⠅
62. ⠘⠱⠌⠽
63. ⠽⠱⠧⠞ ⠚⠱⠧⠞
64. ⠍⠱⠽ ⠍⠅
65. ⠙⠄⠈⠝⠓⠻/⠙⠳⠈⠝⠓⠻/⠙⠽⠈⠝⠓⠻ ⠙⠈⠝⠓⠻/⠙⠅⠈⠝⠓⠻
66. ⠙’/⠙ ⠁/⠙⠳
⠅⠻⠡⠂ ⠂⠗ ⠩⠈⠃⠙
⠍⠱⠝⠅ ⠍⠅⠹⠻⠇⠻_३
⠞⠅⠱’ ⠅⠳ ⠞⠅⠱⠽ ⠞⠅⠱⠳
⠏⠅⠗⠄ (on foot) ⠏⠳⠗⠄
⠞⠱⠓⠂⠍⠄ ⠞⠱⠓⠃⠍⠄
⠏⠂⠈⠞⠗⠻⠅
⠃⠚⠱ ⠅⠽/ ⠅⠳
⠃⠝⠝⠱⠽
⠅⠇⠇⠱
⠙⠻⠝⠂⠅⠱ ⠙⠻⠝⠅⠱
⠞⠞⠓⠻⠎⠌
⠛⠗⠃⠌⠇⠈⠝⠓⠻ ⠛⠗⠃⠄⠇⠈⠝⠓⠻
⠃⠱⠇⠂ ⠃⠱⠇⠃
⠉⠄⠈⠝⠓ ⠉⠻⠈⠝⠓(⠐⠗⠩⠂⠈⠙⠮)
⠚⠄ ⠚⠄’
⠎⠄/ ⠅⠄ ⠎⠄’/⠅⠄’
⠳⠨⠂⠝⠅⠱ ⠐⠗⠨⠝⠂⠅⠱
⠘⠂⠍⠻⠓⠱⠗ ⠘⠃⠍⠻⠓⠱⠗
⠎⠂⠛⠗ ⠎⠃⠛⠗
⠴⠺⠓⠱⠅ ⠴⠾⠓⠱⠅
⠡⠃⠃⠻
⠅⠗⠜⠽⠇/⠌ ⠅⠗⠅⠽⠇
⠏⠂⠃⠱⠗⠻ ⠏⠂⠃⠱⠜
⠴⠛ड़⠱-⠴⠱⠌⠾⠻ ⠴⠛ड़⠱-⠴⠱⠌⠾⠻
⠏⠳⠗⠄-⠏⠳⠗⠄ ⠏⠅⠗⠄-⠏⠅⠗⠄
⠨⠄⠇⠳⠃⠱⠅ ⠨⠄⠇⠄⠃⠱⠅
⠨⠄⠇⠱⠳⠃⠱⠅
⠇⠛⠱’
⠓⠇⠳- ⠓⠇
⠃⠂⠴⠇ ⠃⠃⠴⠇
⠃⠃⠴⠇ (⠎⠊⠃⠇⠮⠝ ⠐⠗⠈⠗⠹⠍⠄)
⠽⠅⠓ ⠽⠳⠓
⠞⠱⠞⠻⠇
⠐⠗⠽⠝⠱⠽- ⠐⠗⠽⠝⠱⠜
⠝⠻⠈⠝⠝- ⠝⠻⠈⠝⠙
⠃⠻⠝⠂ ⠃⠻⠝
⠚⠱⠳ ⠚⠱⠜
⠚⠱⠜(in different sense)-last word of sentence
⠡⠞ ⠏⠗ ⠂⠃⠻ ⠚⠱⠜
⠝⠄
⠨⠄⠇⠱⠳ (play) –⠨⠄⠇⠱⠜
⠩⠻⠅⠱⠜⠞- ⠩⠻⠅⠱⠽⠞
⠿⠏- ⠐⠻⠏
⠏⠐⠻- ⠏⠿
⠅⠝⠻⠳/ ⠅⠝⠻⠽⠄ ⠅⠝⠻⠒⠄
⠗⠱⠅⠎- ⠗⠱⠅⠩
⠓⠇⠳/ ⠓⠇⠽ ⠓⠇⠜
⠐⠗⠔⠗⠙⠱- ⠕⠗⠙⠱
⠃⠂⠴⠄⠇⠈⠝⠓⠻ (different meaning- got understand)
⠃⠂⠴⠳⠇⠈⠝⠓⠻/ ⠃⠂⠴⠽⠇⠈⠝⠓⠻ (understood himself)
⠉⠇⠻- ⠉⠇
⠨⠮⠱⠜- ⠨⠮⠱⠽
⠍⠇⠝ ⠏⠱ड़⠇⠨⠻⠈⠝⠓ ⠍⠇⠝ ⠏⠱⠗⠇⠨⠻⠈⠝⠓
⠅⠅⠅- ⠅⠳⠅- ⠅⠜⠳⠅
⠇⠛ ⠇’⠛
⠚⠗⠄⠝⠱⠜
⠚⠗⠌⠝⠱⠜- ⠚⠗⠳⠝⠱⠜/⠚⠗⠽⠝⠱⠜
⠓⠇⠜⠞
⠛ड़⠃⠄⠇⠈⠝⠓⠻/ ⠛ड़⠃⠌⠇⠈⠝⠓⠻
⠉⠻⠨⠅⠞- (to test)⠉⠻⠨⠜⠞
⠅⠗⠜⠽⠇(willing to do) ⠅⠗⠅⠽⠇
⠚⠄⠅⠗⠱- ⠚⠅⠗⠱
⠞⠅⠗⠱- ⠞⠄⠅⠗⠱
⠃⠻⠙⠄⠎⠗ ⠈⠎⠹⠱⠝⠄⠍⠄/ ⠃⠻⠙⠄⠎⠗⠄ ⠈⠎⠹⠱⠝⠍⠄
⠅⠗⠃⠽⠇⠓⠂⠌/ ⠅⠗⠃⠳⠇⠓⠂⠌/⠅⠗⠃⠄⠇⠓⠂⠌
⠓⠱⠗⠻⠅ (⠔⠈⠉⠉⠱⠗⠼ ⠓⠱⠜⠗⠅)
⠌⠚⠝ ⠧⠚⠝
⠂⠮⠄ ⠘⠱⠛/ ⠂⠮-⠘⠱⠛⠄
⠏⠻⠉⠱’/ ⠏⠻⠉⠱⠽/⠏⠻⠉⠱⠳
⠝⠒/ ⠝⠄
⠃⠈⠉⠉⠱ ⠝⠒ (⠝⠄) ⠏⠻⠉⠱ ⠚⠱⠽
⠞⠨⠝ ⠝⠄ (⠝⠒) ⠅⠓⠅⠞ ⠐⠗⠡⠻⠲
⠅⠞⠄⠅ ⠛⠇⠾⠄/ ⠅⠞⠱⠅ ⠛⠇⠾⠄
⠅⠍⠱⠜- ⠮⠍⠱⠜ ⠅⠍⠱⠊- ⠮⠍⠱⠊
⠇⠛ ⠇’⠛
⠨⠄⠇⠱⠜ (for playing)
⠡⠹⠻⠈⠝⠓ ⠡⠹⠻⠝
⠓⠇⠜⠞ ⠓⠇⠜
⠈⠅⠽⠇ ⠅⠻⠽⠇
⠅⠄⠩ (hair)
⠅⠄⠎ (court-case)
⠃⠝⠝⠱⠜/ ⠃⠝⠝⠱⠽/ ⠃⠝⠝⠱⠳
⠚⠗⠄⠝⠱⠜
⠅⠂⠗⠎⠻ ⠅⠂⠈⠗⠎⠻
⠉⠗⠉⠱ ⠉⠈⠗⠉⠱
⠅⠈⠗⠍ ⠅⠗⠍
⠫⠂⠃⠱⠃⠽/ ⠫⠂⠍⠱⠃⠽
⠳⠨⠂⠝⠅⠱/ ⠐⠗⠨⠂⠝⠅⠱
⠇⠽ (⠧⠱⠈⠅⠽⠅ ⠐⠗⠞⠻⠍ ⠩⠈⠃⠙)- ⠇’
⠅⠳⠇⠅ ⠅⠄⠇⠅
⠛⠗⠍⠻ ⠛⠈⠗⠍⠻
⠃⠗⠙⠻ ⠧⠈⠗⠙⠻
⠎⠂⠝⠱ ⠛⠄⠇⠱⠓ ⠎⠂⠝⠱’/⠎⠂⠝⠱⠁
⠳⠝⠱⠜-⠛⠄⠝⠱⠜
⠞⠄⠝⠱⠝⠄ ⠣⠄⠗⠇⠈⠝⠓⠻
⠝⠒
⠫⠗⠇ ⠫’⠗⠇
⠅⠞⠓⠂- ⠅⠓⠻⠊
⠔⠍⠗⠻⠛⠗- ⠔⠍⠗⠛⠗
⠘⠗⠻⠛⠗
⠮⠇⠇/⠮⠇⠐⠗⠇ ⠮⠇⠳⠇
⠛⠏/⠛⠈⠏⠏
⠅⠄ ⠅⠄’
⠙⠗⠃⠈⠚⠚⠱/ ⠙⠗⠃⠚⠱
⠺⠱⠍
⠮⠗⠻ ⠞⠅
⠣⠃⠗⠻ ⠇⠉⠾⠻
⠹⠇⠗⠃⠄⠅
⠃⠈⠫⠫
⠞⠇⠌/ ⠞⠃⠌
⠞⠇⠌⠓⠻( ⠏⠈⠙⠽⠍⠄ ⠈⠛⠗⠱⠈⠓⠽)
⠞⠇⠌⠓⠻/⠞⠇⠌⠓⠻
⠅⠗⠃⠱⠜⠳ ⠅⠗⠃⠱⠜⠽⠄
⠳⠅⠄⠾⠱
⠅⠗⠻⠞⠹⠻ ⠅⠗⠞⠹⠻
⠏⠓⠂⠌⠉⠻ ⠏⠓⠂⠌⠉
⠗⠱⠨⠇⠈⠝⠓⠻ ⠗⠨⠇⠈⠝⠓⠻
⠇⠛⠇⠈⠝⠓⠻ ⠇⠱⠛⠇⠈⠝⠓⠻
⠎⠂⠝⠻ (⠔⠈⠉⠉⠱⠗⠼ ⠎⠂⠜⠝)
⠐⠗⠡⠻ (⠔⠈⠉⠉⠱⠗⠼ ⠐⠗⠜⠡)
⠳⠇⠹⠻ ⠛⠄⠇⠹⠻
⠃⠻⠞⠌⠝⠄ ⠃⠻⠞⠄⠝⠄
⠅⠗⠃⠌⠇⠈⠝⠓⠻/ ⠅⠗⠄⠇⠨⠻⠈⠝⠓
⠅⠗⠳⠇⠈⠝⠓⠻
⠂⠅⠻ ⠅⠻
⠏⠓⠂⠌⠉⠻ ⠏⠓⠂⠌⠉
⠚⠗⠱⠽/ ⠚⠗⠱⠳ ⠚⠗⠱’ (⠂⠛⠻ ⠇⠛⠱)
⠎⠄ ⠎⠄’
⠓⠱⠌ ⠍⠄ ⠓⠱⠌ (⠓⠱⠌⠍⠄ ⠓⠱⠌ ⠧⠻⠘⠈⠅⠈⠞⠞⠻⠍⠄ ⠓⠾⠱ ⠅⠳)
⠖⠄⠇ ⠖⠅⠇
⠖⠜⠇(spacious) ⠖⠅⠇
⠓⠇⠽⠞⠈⠝⠓⠻/ ⠓⠇⠳⠞⠈⠝⠓⠻ ⠓⠄⠞⠈⠝⠓⠻
⠓⠱⠹ ⠍⠾⠻⠂⠽⠃/ ⠓⠱⠹ ⠍⠾⠻⠽⠱⠃⠽
⠖⠄⠅⠱ ⠖⠄⠊⠅⠱
⠙⠄⠨⠱⠳ ⠙⠄⠨⠱’
⠙⠄⠨⠱⠽ ⠙⠄⠨⠱’
⠎⠈⠞⠞⠗⠻ ⠎⠈⠞⠞⠗
⠎⠱⠓⠄⠃ ⠎⠱⠓⠃
16.
⠏⠇⠎⠏⠂⠞ ⠅⠹⠱ ⠎⠊⠈⠛⠗⠓ ⠈⠩⠗⠻ ⠎⠊⠞⠇⠯ ⠅⠂⠍⠱⠗ ⠍⠻⠈⠩⠗, ⠍⠻⠹⠻⠇⠱ (⠝⠄⠏⠱⠇)⠲
⠍⠻⠹⠻⠇⠱⠈⠅⠯⠗⠍⠄ ⠈⠏⠗⠅⠱⠩⠻⠞ ⠈⠏⠗⠹⠍ 21⠍ ⠎⠙⠻⠅ ⠍⠅⠹⠻⠇⠻ ⠏⠇⠹⠻⠲
⠎⠍⠻⠈⠅⠯⠱- ⠛⠚⠄⠈⠝⠈⠙⠗ ⠺⠱⠅⠂⠗.
⠏⠇⠹⠻ ⠎⠍⠻⠈⠅⠯⠱
⠎⠈⠝⠞⠇⠯ ⠅⠂⠍⠱⠗ ⠍⠻⠈⠩⠗ ⠅⠄⠗ ⠅⠹⠱ ⠎⠊⠈⠛⠗⠓ ⠏⠇⠎⠏⠂⠞ ⠈⠏⠗⠱⠈⠏⠞ ⠘⠄⠇ ⠐⠗⠡⠻⠲ ⠝⠄⠏⠱⠇⠅ ⠳⠓⠻ ⠅⠹⠱⠅⠱⠗⠅ ⠎⠱⠞ ⠛⠇⠾ ⠅⠹⠱ ⠏⠇⠎⠏⠂⠞, ⠳⠅⠾⠱ ⠈⠃⠽⠹⠱ ⠏⠈⠞⠗⠍⠄, ⠚⠨⠝ ⠅⠝⠻⠒⠱ ⠘⠄⠇⠨⠻⠝ ⠃⠻⠍⠱⠗, ⠎⠻⠏⠱⠓⠻, ⠫⠱⠈⠅⠾⠗, ⠘⠱⠈⠛⠽ ⠐⠗⠈⠏⠏⠝-⠐⠗⠈⠏⠏⠝ ⠂’ ⠙⠱⠛ ⠳⠓⠻⠍⠄ ⠎⠈⠍⠍⠻⠇⠻⠞ ⠐⠗⠡⠻⠲ ⠅⠹⠱⠧⠈⠎⠞⠂ ⠈⠏⠗⠈⠎⠞⠂⠞ ⠅⠗⠃⠱⠎⠌ ⠏⠓⠻⠝⠄ ⠳⠅⠗ ⠐⠗⠈⠝⠽ ⠏⠈⠅⠯ ⠏⠗ ⠉⠈⠗⠉ ⠅⠗⠃ ⠂⠧⠈⠩⠽⠅⠲
⠏⠓⠻⠇ ⠛⠏ ⠚⠄ ⠳⠓⠻ ⠏⠂⠈⠎⠞⠅⠅ ⠎⠍⠻⠈⠅⠯⠱⠎⠌ ⠳⠅⠗ ⠈⠏⠗⠱⠗⠈⠍⠘ ⠘⠄⠇ ⠐⠗⠡⠻⠲ ⠈⠩⠗⠻ ⠅⠱⠇⠻⠅⠱⠈⠝⠞ ‘⠞⠍⠯⠻⠞’, ⠙⠄⠏⠂⠗⠱ ⠗⠂⠏⠅⠺⠱, ⠚⠝⠅⠏⠂⠗ ⠳⠅⠗ ⠎⠱⠊⠛⠇⠏⠱⠊⠛ ⠎⠍⠻⠈⠅⠯⠱ ⠅⠳⠇⠈⠝⠓⠻ ⠐⠗⠡⠻, ⠂’ ⠊ ⠅⠹⠱⠅⠱⠗⠅ ⠔⠈⠉⠉ ⠍⠱⠝⠎⠻⠅⠞⠱ ⠐⠗⠡⠻ ⠚⠄ ⠌’ ⠳⠓⠻ ⠎⠍⠻⠈⠅⠯⠱⠅⠄⠌ ⠔⠉⠻⠞ ⠗⠃⠏⠍⠄ ⠇⠄⠇⠈⠝⠓⠻, ⠅⠱⠗⠼ ⠚⠉⠌ ⠎⠄ ⠝⠓⠻ ⠗⠓⠅⠞ ⠞⠌ ⠳⠅⠗ ⠳⠓⠻ ⠗⠃⠏⠍⠄ ⠈⠎⠹⠱⠝ ⠏⠇⠹⠻⠍⠄ ⠝⠓⠻ ⠘⠄⠾⠅⠞⠲
⠙⠇⠎⠗ ⠛⠏ ⠚⠄ ⠊ ⠏⠇⠹⠻ ⠳⠅ ⠙⠻⠩⠻⠎⠌ ⠙⠄⠨⠇⠱ ⠔⠈⠞⠞⠗ ⠙⠄⠧⠝⠱⠛⠗⠻⠍⠄ ⠂’ ⠙⠇⠎⠗ ⠙⠻⠩⠻⠎⠌ ⠙⠄⠨⠇⠱ ⠔⠈⠞⠞⠗ ⠍⠻⠹⠻⠇⠱⠈⠅⠯⠗⠍⠄ ⠇⠻⠨⠇ ⠃⠂⠴⠻ ⠏ड़⠅⠞ ⠐⠗⠡⠻ ⠂’ ⠎⠄ ⠐⠗⠡⠻⠽⠇⠲ 21⠍ ⠩⠞⠱⠈⠃⠙⠻⠅ ⠊ ⠈⠏⠗⠱⠽⠠ ⠳⠓⠻ ⠞⠗⠓⠅ ⠈⠏⠗⠹⠍ ⠈⠏⠗⠽⠱⠎ ⠐⠗⠡⠻, ⠚⠄ ⠍⠅⠹⠻⠇⠻⠍⠄ ⠙⠄⠨⠃⠱⠍⠄ ⠂⠳⠇ ⠐⠗⠡⠻⠲
⠂⠃ ⠏⠓⠻⠝⠄ ⠞⠍⠯⠻⠞ ⠚⠻⠅ ⠎⠍⠱⠇⠇⠉⠝⠱ ⠙⠄⠨⠅⠞ ⠡⠻⠲ ⠌’ ⠇⠻⠨⠅⠞ ⠡⠹⠻, ⠚⠄ ⠅⠹⠱⠅⠱⠗⠅ ⠅⠹⠱⠍⠄ ⠏⠇⠱⠽⠝⠧⠱⠙⠻ ⠎⠇⠉⠅ ⠈⠏⠗⠮⠱⠝⠞⠱ ⠗⠓⠅⠞ ⠐⠗⠡⠻, ⠎⠊⠛⠓⠻ ⠊⠓⠇ ⠛⠏ ⠔⠺⠃⠅⠞ ⠡⠹⠻ ⠚⠄ ⠎⠱⠓⠻⠈⠞⠽ ⠎⠍⠈⠯⠾⠱⠅⠄⠌ ⠞⠾⠈⠎⠹ ⠈⠏⠗⠈⠎⠞⠇⠞⠱ ⠓⠇⠽⠃⠱⠅ ⠉⠱⠓⠻ ⠂⠅⠻ ⠏⠹ ⠈⠏⠗⠙⠈⠗⠩⠅, ⠏⠇⠱⠽⠝⠧⠱⠙⠄ ⠓⠇⠽⠃⠱⠅ ⠉⠱⠓⠻ ⠂⠅⠻ ⠎⠊⠣⠈⠗⠯⠅ ⠈⠏⠗⠄⠗⠼⠱⠈⠩⠗⠇⠞?
‘⠏⠇⠎⠏⠂⠞’⠅ ⠧⠻⠯⠽⠍⠄ ⠞⠍⠯⠻⠞ ⠚⠻ ⠅⠓⠅⠞ ⠡⠹⠻, ⠚⠄ ⠳⠓⠻⠍⠄ ⠞⠻⠝⠏⠂⠈⠎⠞⠅ ⠧⠈⠗⠼⠝ ⠐⠗⠡⠻, ⠂’ ⠗⠱⠚⠱ ⠍⠓⠄⠈⠝⠈⠙⠗ ⠂’ ⠗⠱⠚⠱ ⠈⠞⠗⠻⠘⠂⠧⠝⠅ ⠎⠍⠽⠍⠄ ⠘⠄⠇ ⠣⠾⠝⠱⠅ ⠧⠈⠗⠼⠝ ⠚⠇ड़⠃⠱⠅ ⠐⠗⠘⠻⠈⠏⠗⠱⠽ ⠈⠎⠏⠈⠯⠾ ⠝⠓⠻ ⠐⠗⠡⠻⠲
’⠳⠅⠾⠱ ⠈⠧⠽⠹⠱ ⠏⠈⠞⠗⠍⠄’ ⠅⠄⠗ ⠧⠻⠯⠽⠍⠄ ⠪⠯⠻⠞ ⠅⠓⠅⠞ ⠡⠹⠻ ⠚⠄ ⠅⠱⠇⠅ ⠛⠞⠻ , ⠇⠇⠅⠅ ⠧⠻⠧⠩⠞⠱ ⠂’ ⠐⠗⠝⠂⠘⠃⠞⠻⠅ ⠧⠈⠗⠼⠝ ⠐⠗⠡⠻ ⠳⠓⠻⠍⠄⠲
⠞⠄⠎⠗ ⠅⠹⠱ ‘ ⠚⠨⠝ ⠅⠝⠻⠒⠱ ⠘⠄⠇⠨⠻⠝ ⠃⠻⠍⠱⠗’ ⠅⠄⠌ ⠞⠍⠯⠻⠞ ⠚⠻ ⠃⠻⠍⠱⠗ ⠅⠹⠱ ⠣⠇⠯⠻⠞ ⠅⠗⠅⠞ ⠡⠹⠻⠲
‘⠎⠻⠏⠱⠓⠻’ ⠅⠹⠱⠍⠄ ⠌⠓⠻ ⠏⠙⠅ ⠧⠻⠧⠗⠼ ⠐⠗⠡⠻ ⠚⠄ ⠧⠻⠧⠱⠓ ⠙⠱⠝⠍⠄ ⠈⠏⠗⠱⠹⠍⠻⠅⠞⠱ ⠏⠃⠅⠞ ⠡⠇ ⠂’ ⠂⠃ ⠈⠞⠽⠱⠈⠚⠽ ⠘’ ⠛⠄⠇ ⠐⠗⠡⠻⠲
‘⠫⠭⠈⠅⠾⠗’ ⠅⠹⠱⠅⠄⠌ ⠞⠍⠯⠻⠞⠚⠻ ⠏⠇⠱⠽⠝⠧⠱⠙⠻ ⠎⠇⠉⠅ ⠏⠗⠱⠅⠱⠈⠯⠺⠱ ⠅⠓⠅⠞ ⠡⠹⠻⠲ ⠞⠍⠯⠻⠞⠚⠻⠅ ⠧⠻⠉⠱⠗⠄⠌ ⠫⠭⠈⠅⠾⠗⠅⠄⠌ ⠍⠗⠅⠞ ⠙⠍ ⠞⠅ ⠗⠇⠛⠻⠅⠄⠌ ⠃⠉⠄⠃⠱⠅ ⠈⠏⠗⠽⠱⠎ ⠅⠗⠃⠱⠅ ⠉⠱⠓⠻⠲
’⠘⠱⠈⠛⠽ ⠐⠗⠏⠝ ⠐⠗⠏⠝’ ⠘⠱⠈⠛⠽ ⠉⠈⠅⠗ ⠏⠗ ⠂⠮⠱⠗⠻⠞ ⠐⠗⠡⠻⠲ ‘⠙⠱⠛’⠍⠄ ⠈⠅⠯⠼⠻⠅ ⠂⠧⠄⠩⠍⠄ ⠔⠺⠱⠌⠇ ⠛⠄⠇ ⠫⠄⠛, ⠐⠗⠏⠗⠻⠏⠈⠅⠧ ⠔⠈⠍⠗⠍⠄ ⠘⠄⠇ ⠈⠏⠗⠄⠍⠧⠻⠧⠱⠓ ⠖⠄⠗ ⠞⠅⠗⠱ ⠃⠱⠙ ⠙⠇⠎⠗⠱⠅ ⠎⠊⠛ ⠘⠱⠛⠻ ⠚⠱⠽⠃ ⠊ ⠎⠘ ⠏⠹⠈⠘⠗⠈⠯⠾⠞⠱⠅ ⠈⠏⠗⠞⠻⠅ ⠐⠗⠡⠻⠲
⠏⠇⠎⠏⠂⠞ ⠂⠈⠞⠍⠅⠹⠱⠈⠞⠍⠅ ⠩⠅⠇⠻⠍⠄ ⠇⠻⠨⠇ ⠛⠄⠇ ⠐⠗⠡⠻, ⠍⠂⠙⠱ ⠳⠅⠗ ⠎⠍⠱⠏⠝ ⠐⠗⠅⠈⠎⠍⠱⠈⠞ ⠓⠇⠜⠞ ⠐⠗⠡⠻, ⠏⠇⠎⠏⠂⠞⠅ ⠅⠻⠗⠙⠱⠝⠻⠎⠌ ⠂’ ⠍⠱⠽⠅ ⠝⠅⠓⠗⠻ ⠚⠳⠃⠱⠎⠌⠲
⠙⠇⠎⠗ ⠅⠹⠱ ⠏⠈⠞⠗ ⠩⠅⠇⠻⠍⠄ ⠐⠗⠡⠻, ⠚⠞⠽ ⠏⠇⠈⠎⠏⠂⠞ ⠅⠹⠱ ⠚⠄⠅⠱⠌ ⠏⠱⠈⠞⠗ ⠎⠊⠞⠇⠯ ⠡⠹⠻⠲ ⠳⠓⠻ ⠅⠹⠱⠅ ⠎⠍⠱⠏⠝ ⠎⠄⠓⠇ ⠃⠈⠫⠫ ⠓ड़⠃ड़⠻⠍⠄ ⠘⠄⠇ ⠐⠗⠡⠻, ⠂’ ⠣⠾⠝⠱⠅ ⠞⠱⠗⠞⠈⠍⠽ ⠇⠄⠨⠅⠎⠌ ⠏⠱⠺⠅ ⠮⠗⠻ ⠝⠓⠻ ⠏⠓⠂⠌⠉⠻ ⠎⠅⠇⠲
⠌⠓⠻⠝⠱ ⠚⠨⠝ ⠅⠝⠻⠒⠱ ⠘⠄⠇⠨⠻⠝ ⠃⠻⠍⠱⠗⠍⠄ ⠇⠄⠨⠅ ⠐⠗⠏⠝ ⠅⠈⠹⠽ ⠈⠎⠏⠈⠯⠾ ⠝⠓⠻ ⠅⠳ ⠎⠅⠇⠱⠓⠲
⠎⠻⠏⠱⠓⠻ ⠅⠹⠱⠍⠄ ⠎⠄⠓⠇ ⠏⠱⠈⠞⠗⠅ ⠝⠱⠍ ⠎⠊⠞⠇⠯ ⠡⠈⠝⠓⠻, ⠍⠂⠙⠱ ⠅⠈⠹⠽ ⠂⠈⠞⠍⠅⠹⠱⠈⠞⠍⠅ ⠝⠓⠻ ⠐⠗⠡⠻⠲ ⠫⠭⠈⠅⠾⠗⠅⠄⠌ ⠙⠄⠩⠍⠄ ⠎⠄⠧⠱ ⠅⠗⠃⠱⠅ ⠏⠂⠗⠈⠎⠅⠱⠗ ⠘⠄⠾⠇⠅⠅ ⠈⠏⠗⠍⠱⠼-⠏⠈⠞⠗⠅ ⠗⠈⠙⠙ ⠓⠇⠽⠃ ⠂’ ⠎⠄ ⠌⠅⠗⠱ ⠓⠄⠞⠂ ⠈⠏⠗⠱⠼⠣⠱⠞⠅ ⠎⠻⠈⠙⠮ ⠘⠄⠇⠲⠘⠱⠈⠛⠽ ⠐⠗⠏⠝-⠐⠗⠏⠝ ⠏⠂⠗⠱⠝ ⠨⠻⠈⠎⠎⠱ ⠅⠓⠃⠱⠅ ⠩⠅⠇⠻⠍⠄ ⠐⠗⠡⠻, ⠚⠄ ⠗⠱⠚⠱ ⠙⠄⠩⠍⠄ ⠎⠈⠗⠧⠄⠈⠅⠯⠼ ⠅⠗⠳⠃⠱⠅ ⠓⠄⠞⠂ ⠗⠱⠚⠅⠂⠍⠱⠗⠅⠄⠌ ⠏⠺⠃⠅⠞ ⠡⠹⠻ ⠂’ ⠊ ⠅⠹ ⠝⠻⠅ ⠃⠝⠻ ⠏ड़⠇ ⠐⠗⠡⠻⠲ ⠙⠱⠛ ⠅⠹⠱ ⠅⠹⠱⠈⠞⠍⠅ ⠐⠗⠡⠻ ⠂’ ⠓ड़⠃ड़⠻⠍⠄ ⠇⠻⠨⠇ ⠘⠱⠯⠻⠞ ⠓⠇⠜⠞ ⠐⠗⠡⠻⠲
⠳⠓⠻ ⠅⠹⠱ ⠎⠊⠈⠛⠗⠓⠅⠄⠌ ⠞⠍⠯⠻⠞ ⠚⠻ ⠎⠍⠻⠈⠅⠯⠱⠅ ⠎⠊⠛ ⠘⠱⠯⠱⠽⠻ ⠗⠃⠏⠎⠌ ⠎⠊⠏⠱⠙⠻⠞ ⠝⠓⠻ ⠅⠳⠇⠈⠝⠓⠻, ⠅⠱⠗⠼ ⠳⠓⠻⠍⠄ ⠍⠱⠝⠅⠞⠱⠅ ⠐⠗⠘⠱⠧ ⠐⠗⠡⠻⠲ ⠈⠏⠗⠃⠖ ⠗⠻⠫⠻⠊⠛ ⠎⠄⠓⠇ ⠝⠻⠅ ⠚⠄⠌⠅⠱ ⠝⠓⠻ ⠘⠄⠇ ⠐⠗⠡⠻⠲ ⠍⠱⠝⠅⠞⠱⠅ ⠓⠄⠞⠂ ⠧⠻⠙⠄⠓ ⠂’ ⠍⠻⠹⠻⠇⠱ ⠍⠊⠹⠝⠎⠌ ⠈⠏⠗⠽⠱⠎ ⠩⠂⠗⠃ ⠘⠄⠇ ⠐⠗⠡⠻, ⠂’ ⠧⠻⠙⠄⠓⠅ ⠗⠉⠝⠱ ⠇⠄⠨⠝ ⠈⠎⠞⠊⠘⠍⠄ ⠳⠅⠗⠱ ⠈⠎⠹⠱⠝ ⠙⠄⠇ ⠛⠄⠇ ⠐⠗⠡⠻⠲⠅⠄⠈⠝⠈⠙⠗⠻⠽ ⠘⠱⠗⠞⠻⠽ ⠘⠱⠯⠱ ⠎⠊⠈⠎⠹⠱⠝, ⠍⠅⠎⠃⠗ ⠈⠙⠧⠱⠗⠱ ⠎⠄⠓⠇ ⠍⠅⠹⠻⠇⠻ ⠈⠎⠾⠱⠜⠇ ⠍⠅⠝⠂⠐⠗⠇⠅ ⠝⠻⠈⠗⠍⠱⠼ ⠘’ ⠗⠓⠇ ⠐⠗⠡⠻, ⠂⠧⠈⠩⠽⠅⠞⠱ ⠐⠗⠡⠻, ⠚⠄ ⠝⠄⠏⠱⠇⠅ ⠧⠻⠈⠙⠧⠱⠝ ⠇⠇⠅⠝⠻ ⠎⠄⠓⠇ ⠐⠗⠏⠝ ⠍⠞ ⠍⠅⠹⠻⠇⠻ ⠐⠗⠅⠱⠙⠍⠻⠅ ⠍⠱⠝⠅ ⠝⠻⠈⠗⠮⠱⠗⠼ ⠩⠅⠇⠻⠅ ⠂⠮⠱⠗ ⠏⠗ ⠃⠝⠱⠌⠇ ⠚⠱’ ⠗⠓⠇ ⠩⠅⠇⠻ ⠏⠗ ⠙⠄⠹⠻, ⠚⠱⠓⠻⠎⠌ ⠊ ⠎⠈⠗⠧⠈⠛⠗⠱⠈⠓⠽ ⠓⠇⠳⠲
17. VIDEHA FOR NON RESIDENT MAITHILS
a. VIDEHA MITHILA TIRBHUKTI TIRHUT---
The period of Janaka dynasty and the Vajjian Republic are mutually exclusive. After the death of Karala Janaka it turned into a republic and became, one of the eight constituent clans of the Vajjian Confederacy , which was later destroyed by King Ajatasatru of Magadha.Videha continued to be a monarchy even after the death of Karala Janaka and this kingdom was conquered by Mahapadma Nanda and annexed to the growing Magadhan empire.Vrijis, or any two together might be called Vrijis, as well as Samvrijis or the "United Vrijis".The criminals were arraigned before the atllinkula "eight clans", a jury composed of one member from each of the separate divisions of the tribe.The name of SamVriji was a descriptive title of the whole nation of eight clans. Buddha observed that they were accustomed to hold frequent meet¬ings, to act in concert, and to uphold the ancient Vajji an institution.The ancient cities in this connection are Vaisali, Kesariya, Janakpur, Navadgarh, Siihrun, Darbhanga, Purnea and Motihari. besides Alakappo (somewhere in the neighbourhood of the Gandak) inhabited by the Balaya. It has nothing to do with the eight clans of the Vajjian Republic. The earliest champion of the republics which flourished at the time of the Buddha. were- the old Videhas, the Lichhavis, the Jnatrikas, the Vrijis proper, the Ugras, the Bhogas, the Aikshvakas and the Kauravas. The humorous remark of the Lalitavistara about the me mbers of the Licchavian Assembly and all being called raja is applicable to the Videhas.The Mahanarada-Kassapa .- the Videhas had a council of four.The Mahajanaka Jataka informs us that the senapati was to administer justice with the help of his chief judges.The Mahanarada Kassapa Jataka also informs us that the king was assisted in the administration of justice by a council. Brahmanic tradition of Videha having been a kingdom and the Buddhist tradition of its being a republic with a king, chosen by the assembly. Out of these seven officers only four appear to be the public officers, the raja, uparaja, senapati and bhandagarika, while the others were apparently the personal servants and attendants of the king.Pingala, was chosen to be the courtesan of the republic. According to the Gandhara Jataka, Videha had 16000 villages with filled storehouses, 16000 dancing girls. The existence of courtesans in a state cannot automatically make it a republican state.The Dipavamsa gives a legendary account of kings of some Indian States but it may contain some historical truth. It says that Kalara Janaka's son was Samarhkara who was followed by king Asoka, an inaugurated prince.The last of the kings of Champanagara was Nagadeva. Dipavamsa says that there were kings at Mithilanagara even after Kalara Janaka; twentyfive kings ruled at Mithilanagara, the last of them being valiant Buddhadatta, that the kingdom passed on to the master of Rajagriha -Palaliputra, i.e., Magadha.The Lalitavistara gives an interesting account of king Sumitra of the very charming city of Mithila. The king has a mighty army of elephants, horses, chariots and foot soldiers.He is rich in gold. The king is very old, unable to govern well his kingdom, and the parent of many children.Tibetan tradition says that a minister of King Virudhaka of Videha, named Sakala, was compelled to flee to Vaisali from his own country owing to the jealousy of the other ministers. The Gilgit Manuscripts where Khanda is the prime minister of an unnamed king of Videha . He was the head of 500 amatyas. Other ministers conspired to destroy him. "Where shall I go ? If I go to Sravasti, it is under a king, and so there would be the same troubles. So would be the case in Varanasi, Rajagriha and Champa which are all subject to the authority of one person (ekadhina). Vaisali is under a gana (ganadhina). What is desired by ten is disliked by twenty. So by all means I must go to Vaisali." Consequently he went to Vaisali where he was cor¬dially received by the republican Lichchhavis.
Between the compilation of the Puranas and the annihilation of Kshatriya states in India by Mahapadma Nanda there reigned among others 28 Maithilas ,i.e., 28 kings of Mithila. Thus Ajatasatru, who destroyed the Vajjian Republic, did not extirpate Mithila which continued to be a monarchy till the time of Mahapadma Nanda.
The king of Avanti, a contemporary of the Buddha, informs his wife in the course of a conversation regarding their daughter's marriage that he is connected with the rulers of Magadha, Kasi, Vanga, Surashtra, Mithila and Surasena. Buddhudatta
is indicated as the last king of Mithilanagara. Unlike Mahaviat Budha did not pass any rainy season at Mithila. The Majjhima Nikaya relate two visits of the Buddha to the Videha country.
Buddha stayed with Ananda at the Makhadeva-Ambavana and preached the Afakhadera Sutta. The other relates to the conversion of Brahmayu, a Brahmana, foremost in Mithila in his knowledge of the Vedas. He was aged 120 years. He met the Buddha when the latter had come to Mithila and taken his residence in the Makhadeva¬ Ambavana and having found thirtytwo marks of a great man in him he was converted along with his pupil Uttara to the new faith. He entertained the Buddha and the monks for a week. His death occurred not long after. The conversion of a Brahmana like Brahmayu, well versed in the Vedas, Itihasa (history), Vyakarana (grammar) and Lokayata and endowed with all the marks of a great man, must have had tremendous influence upon the fortune of Buddhism in Videha in the time of the Buddha.
Dhaniyaa or Dhanika, a herds¬man living on the bank of the river Mahi. Mithila was considered fit by the Buddhists to have been associated with some of the previous Buddhas as well. Thus it is stated that in the time of Kopagamana Buddha Mithila was the capital of king Pabbata and the Buddha preached there on his visit to the city.Padumuttara Buddha preached his first sermon to his cousins, Devala and Sujata, in the park of Mithila" and later to Ananda (a Khattiya king of Harh.savati and father of Padumuttara Buddha) and his retinue in the same spot."
17.b.
Jyoti Jha Chaudhary, Date of Birth: December 30 1978,Place of Birth- Belhvar (Madhubani District), Education: Swami Vivekananda Middle School, Tisco Sakchi Girls High School, Mrs KMPM Inter College, IGNOU, ICWAI (COST ACCOUNTANCY); Residence- LONDON, UK; Father- Sh. Shubhankar Jha, Jamshedpur; Mother- Smt. Sudha Jha- Shivipatti.
Jyoti received editor's choice award from www.poetry.com and her poems were featured in front page of www.poetrysoup.com for some period.
A Temple Beside The Pond
A temple beside the pond,
Surrounded with date trees;
And trees loaded with flowers,
Receiving cold cool breeze.
Coming across the acres of farmers land
From grove of mango trees,
To this holy peaceful place from home,
A narrow spiral way leads.
The pond itself adorned with lotuses,
Many water plants and weeds.
Halt for thirsty castles and tired villagers,
Pleasure of fishing and diving exceeds;
Fragrances of flowers and fireflies at night
Stand the place in good stead.
(c) 2008 ⠎⠈⠗⠧⠱⠮⠻⠅⠱⠗ ⠎⠂⠗⠈⠅⠯⠻⠞⠲ ⠧⠻⠙⠄⠓⠍⠄ ⠈⠏⠗⠅⠱⠩⠻⠞ ⠎⠘⠾⠱ ⠗⠉⠝⠱ ⠂' ⠂⠈⠗⠅⠱⠜⠧⠅ ⠎⠈⠗⠧⠱⠮⠻⠅⠱⠗ ⠗⠉⠝⠱⠅⠱⠗ ⠂' ⠎⠊⠈⠛⠗⠓⠅⠈⠗⠈⠞⠞⠱⠅ ⠇⠛⠍⠄ ⠡⠈⠝⠓⠻⠲ ⠗⠉⠝⠱⠅ ⠐⠗⠝⠂⠧⠱⠙ ⠂' ⠏⠂⠝⠠ ⠈⠏⠗⠅⠱⠩⠝ ⠅⠻⠊⠧⠱ ⠂⠈⠗⠅⠱⠜⠧⠅ ⠔⠏⠽⠇⠛⠅ ⠐⠗⠮⠻⠅⠱⠗ ⠅⠻⠝⠃⠱⠅ ⠓⠄⠞⠂ ggajendra@videha.co.in ⠏⠗ ⠎⠊⠏⠈⠗⠅ ⠅⠗⠃⠲ ⠳⠓⠻ ⠎⠱⠜⠾⠅⠄⠌ ⠈⠏⠗⠻⠞⠻ ⠴⠱ ⠺⠱⠅⠂⠗, ⠍⠮⠃⠇⠻⠅⠱ ⠉⠉⠮⠗⠻ ⠂' ⠗⠈⠩⠍⠻ ⠈⠏⠗⠻⠽⠱ ⠈⠙⠧⠱⠗⠱ ⠫⠻⠚⠱⠜⠝ ⠅⠳⠇ ⠛⠄⠇⠲
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